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Today's world is a world of technology and science. Despite living in a progressive society, our life is constantly being contaminated with environmental issues like global warming and pollution. With the advancement of science and technology, we become more prone to environmental crisis and degradation of this beautiful planet. Bhagavad Gita, one of the most beautiful philosophical songs, teaches us that it is responsibility of every human being to  recognize the earth as our mother and protect her from all kinds of exploitation of environment . Motive of the paper is to discuss how the Bhagavad Gita attempts to maintain ecological balance through religiosity, self-realization and yoga, as well as through self-control and knowledge. 

The aim of this study is to examine and elucidate tell the environmental ethics embedded in the Bhagavad Gita, a sacred Hindu scripture, with a focus on understanding the philosophical principles that guide human interaction with nature. this research aims to highlight the relevance of the Geeta's teaching in the context of contemporary environmental ethics, providing insights into how its ethical principles can contribute to fostering a sustainable and harmonious relationship between humanity and the environment.

The literature on the environmental ethics of the Bhagavad Gita is limited but steadily growing. several scholarly works and articles have explored the philosophical aspect of the Geeta, shedding light on its teaching related to nature and ethical conduct. key themes emerge in the existing literature:

1.  Dharma and environmental responsibility

2. interconnectedness and Oneness

3.  non attachment and sustainable living

4. Ahimsa  and respect for all life

5.  Yogik wisdom and environmental consciousness Limited

In the Bhagavad Gita, there is an ocean of nectar and knowledge. In the Gita, Lord Krishna explains to Arjuna that so long as a living being has a body, he is obligated to perform action according to his nature. Locomotion, rest, feeding, thought, and other vital sensory functions are included in the activities.[1]  

“None can remain inactive even for a moment for everyone is helplessly driven to action by nature born qualities”

These activities are performed under the impulse of one,s nature, and carried out by their ancestors  therefore plants, animals, and microbes are all involved in their natural activities .Further, they play an essential role in the ecological cycle. Biologically, plants are primary producers. Using sunlight, they combine water molecules with carbon dioxide to form energy stores mainly in the form of carbohydrates. The plants extract minerals from the soil and produce food for animals. Various herbivorous animals, including deer, goats, cows, and rabbits, eat plants. further the carnivorous like lions and tigers feed on these animals. all these plants and animals on earth are decomposed by the microorganism, including the bacteria and fungi . Therefore in an ecosystem, it is observed that all forms are interdependent like a chain. 

Gita states that the environment plays a significant role in changing a being from un-manifestation to manifestation stage.[2]

Evolution and extinction have always been taking place in nature. new forms are evolved at the expense of weak forms. Life is a series of experiments to get at the permanent as there is constant change in the environmental cycle, which may be slow, resulting in the formation of a new condition. Therefore whatever form an individual may have with the change of environment, modification with respect to the altered environment is required for their survival. 

Natural wealth includes man has been composed by selectively eradicating some species while advancing others. Extinction and evolution are natural processes. Species disappeared naturally during the course of time. It is estimated that one-quarter of the earth's species may be extinct by the 30 years due to the adverse effects of human activity, which has accelerated the rate of expansion. A large monoculture is the focus of mass production in modern agriculture, which has seriously reduced ecological diversity. The planet’s natural wealth lies not in species but in genetic variation within them. 

The purpose of   the scripture is to guide man to live a perfect life on earth and should constantly remember the ultimate goal that is super mundane and that should be pursued diligently. Thus, man is required to act in nature in accordance with scripture in order to prevent disruption of the natural cycle.[3] 

At the 1982 United Nations general assembly, the world charter stated that "Every form of life is unique, warranting respect and recognition from man, and that this should be done in accordance with a moral code of action.". The explosive attitude towards nature is leading to species extinction and pollution, and depleting reserves of land and wildlife.

Lord Krishna has analysed the cause of the decline of natural wealth. He has examined the person involved and the reason for their unethical behaviour.[4]

It is said that acts which are directed towards the general well-being of men are commendable in the Gita.  These are designated as moral acts of earning and living, while actions that are accompanied by evil consequences deserve to be chewed over and ought to be avoided.[5]

 In order to purge demonic disposition, men do not understand that they should undertake only those activities that are worthwhile and should abstain from those which are not. According to them, this universe, created by animate and inanimate creatures, is not governed by any moral or divine law. It is believed by them that living beings have no existence before they are not born nor do creatures live after they die, nor is there a creator or controller like God.[6]

The atheistic persuasion denies the existence of God. They are body centred or materialists. Therefore their nature gets debased, and they never feel inclined to perform any virtuous deed. Their mind is ever busy hatching evil designs against others. They habitually use their mind speech and body in the gruesome deeds that tend to inanimate and exterminate the animate and inanimate creations. the accumulation of wealth and pleasure of luxuries of various kinds is the sole aim of their existence.[7]

Those with a demonic disposition call themselves lords of all, and they enjoy all luxury in every way. Lord Krishna argues in the Bhagavad Gita that a just fight is required against these demoniac people, in this case against those who are involved in poaching, deforestation, ozone depletion, pollution of the environment, and other acts that have contributed to the current situation of the earth.[8]

Lord Krishna claims that each member of society has a responsibility to contribute to the well-being of nature and to advance to the best of their abilities, and he refers to these individuals as Warrior class men. It is necessary to wage battle against the demonic individuals accountable for the current status of the world. There is no better religion than this in which there is participation in such a righteous war for a righteous means. ⁹

The lord continues to state that if a man abandons the fight, he is guilty of abandoning his allocated task, and those leaders, legislators, environmentalists, and others who have gained worldwide acclaim for their good deeds would be completely destroyed and lost.[10]

The lord tells Arjuna that losing credit and honour is more painful than death for a man with widespread recognition and popular favour. As a result, a firm course of action is required.[11] In Gita , it is said that a course of action is required to rectify the damage that has already been done to nature. There should be no waste of effort or fear of negative outcomes when taking action. Even a small amount of effort or discipline practise is a step in the right direction.

The lord states that for any act there are two courses jnana yoga or the path of knowledge and karma yoga the path of action. For the survival of the planet and the substance of the biodiversity, the action line demons these two factors. By the path of knowledge, one has to determine the factors responsible for the loss of biodiversity and by the path of action the practical aspects are required to be taken into consideration and to evolve and implement such methods for the restoration of the plants and animal species.  

Therefore for the Substances of the biodiversity and smooth functioning after natural cycles, the role of environmental education At the Grass root level is very important. According to Bhagavad Gita to take up any challenges the two points which are required to be taken into account are Gyan yoga the path of knowledge and karma yoga the path of action.[12] 

'For any knowledge that man intends to obtain, he must review the scriptures, experience, practise, realisation, and search the true nature,' says the Lord. As a result, one should carry out his responsibilities in a calm manner, taking into account the social order and stage of life in which he finds himself. Karma Yoga calls for selfless activity that is free of egoism, desire, and attachment.[13] 

God has provided a unique opportunity and means to men not only to care for themselves but also for other living beings. He by virtue of Desire and intelligence has been rearing animals, and growing plants thereby increasing their population. this role of his may be termed as a constructive role for nature. nature believes in rational creation and not destruction. no doubt the advanced Technologies acquired by man are useful for his development but their irrational use has caused death and it  effect in the functioning of nature. Moreover, the damage being caused to nature cannot be overlooked for long. it is high time that serious attempts should be made to rectify the mistake. this can be done by sacrifice. the act of sacrifice is performed either for knowledge or along with the path of action.[14]

Sacrifice, therefore, is the highest conduct of life and the opportunity is provided only to men to translate it into action. it only prevails at an ethical religious and spiritual level. It is practised by those who have attained the status of enlightenment. in this sacred act one offers, his best for the well-being of others without any feeling of return.

It is desirable to make a sacrifice for the common good of men. They are identified as ethical activities that are worthy of completing, and any action that has negative results is one that should be avoided.[15]

 It is time for a sense of sacrifice to be introduced. Man must stop using nature and its natural resources in order to prevent biodiversity loss. A man should appreciate and utilise nature by becoming one with it. Excessive greed, want, or deprivation is the root causes of all evil in nature. They're all bad for nature's health and resources.

In Bhagavad Gita, these aspects are discussed as well as solutions to overcome today's pressing issue.

Gita refers to desire as the root of all evils. The desire for enjoyment drives a person to attach to the various objects of enjoyment and drags him to sinful conduct against his will.[16]

The desire for enjoyment can never satisfy it, because it is insatiable. Indulging in it more and more leads to loss of self. Thus, appeasement and enjoyment cannot defeat desire as the enemy.[17]

Though man is endowed with the power of rational reasoning, he often violates the moral code implied by a rational being. As Krishna explains the meaning of karma  to Arjuna,[18] he makes it clear that he may or may not believe in the existence of God, he may or may not seek guidance from the lives of the great people of the past or from the scriptures, but he can certainly make a decision based on his own reasoning.[19]

Unlike humans, wild animals do not possess the ability to differentiate between what is desirable and undesirable. By virtue of his brain, man has achieved significant instrumental achievements. His actions and karma have a great influence on the planet. Having a sacrificing spirit in his head and in his heart will guard him against a fault and enable him to have peace of mind.

Those who understand the theory of Karma are well aware that man should aim for only those things that will benefit both himself and others. 

Despite humans slaughtering animals or killing them indiscriminately, it is unjustified to cause pain to defenceless creatures. In addition to depleting biodiversity, unwarranted destruction of life threatens the very existence of humans, as well as ecosystem balance.

The Gita further teaches a man to follow the path of non-violence. The concept of nonviolence in this context refers to not arresting the progress of any entity. People who are striving for enlightenment should not harm animals in order to make progress toward enlightenment. 

The lord Krishna in Bhagavad Gita has compared evolution with a banyan tree. "tree" represents the evolution of life and is a symbol of that evolution. By the leaves of a tree, life appears to us to be self-expressive. It is possible to describe the variety of leaves on a tree as exhibiting biodiversity. The senses allow a species to learn about its environment, enabling the animal to adapt and survive in this environment. People assume that the entire universe belongs to them and they are its owners, but that's not true. It belongs to God. God supervises nature according to the Bhagavad Gita. Though the nature is not humans creativity but  it is the creativity of God so we have no right to destroy it .it is still ours to make.

In conclusion the Bhagavad Gita provides a profound philosophical foundation for environmental ethics, promoting a holistic and interconnected approach to human nature relations. as humanity grapples with pricing environmental challenges, the geeta's timeless wisdom offers valuable inside for postering sustainable and ethically grounded co existence with the natural world.

2. Bhagavad Gita 2-28

3. Bhagavad Gita. 16.24

4. Bhagavad Gita 16-7

5. Bhagavad Gita 16.7

6. Bhagavad Gita 16-11

7. Bhagavad Gita 16.18

8. Bhagavad Gita 2-31

9. Bhagvad Gita 2.31

10. Bhagavad Gita 2-33

11. Bhagvad Gita 11.36

12. Bhagvad Gita 3.3

13.  Ebid

14. Bhagvad Gita 3.3

15. Bhagvad Gita 16-7

16. Bhagvad Gita 3.39

17. Bhagvad Gita 3-37

18. Bhagvad Gita 16.24

19. Bhagvad Gita 16-24